Saturday, 20 May 2017

44. Incarnations Explained

DISCOURSES ON

RADHASOAMI
FAITH

BY

MAHARAJ SAHAB

Pandit Brahm Sankar Misra,
M.A.

44. INCARNATIONS
EXPLAINED

73.
In this connection it may not be out of place to remove a misconception that
prevails in respect of incarnations. The idea of the finiteness of humanity
makes it appear as preposterous, at any rate paradoxical, that a deity with infinite
or immense powers should shut himself up in the body of a man. Such an idea
does not, however, appear to be correct for the reasons set forth below. We
have already stated in a previous portion of this boo that to carry on the
ordinary work of the human frame, while his spirit has passed the threshold of
death and gained access to the regions of the Universal Mind or to the purely
spiritual regions, as the case may be, and that his spiritual action is not
hampered in any manner by the association of spiritual currents with the
physical body. Now, if this proposition holds good in the case of adepts, it
holds good, with greater force, in the case of incarnations. They deity remains
where he is and carries on the work of the creation subordinate to him, as
usual. Direct rays from him, however, assume the human form, when he incarnates
himself, and the incarnation carries on, by the deity's direct impulse, the
work appertaining to the object for which the incarnation was ordained. His
functions might be likened to the tidal ebb and flow in that portion of the
river which is subject to tides. The ebb and flow is no doubt limited to the
river itself, but it is a part and parcel of the tidal impulse of the sea. The
sea remains where it was before, and yet the ebb and flow of the tide is
regulated by its upheaval.